the history of Buddhism. It was situated in the Mahâmegha garden close
to the Bo-tree and was regarded as the citadel of orthodoxy. Its
subsequent conflicts with the later Abhayagiri monastery are the chief
theme of Sinhalese ecclesiastical history and our version of the Pali
Piṭakas is the one which received its imprimatur.

Tissa is represented as having sent two further missions to India. The
first went in quest of relics and made its way not only to Pataliputra
but to the court of Indra, king of the gods, and the relics obtained,
of which the principal was the Buddha's alms-bowl,[31] were deposited
in Anuradhapura. The king then built the Thuparâma dagoba over them
and there is no reason to doubt that the building which now bears
this name is genuine. The story may therefore be true to the extent
that relics were brought from India at this early period.

The second mission was despatched to bring a branch of the tree[32]
under which the Buddha had sat when he obtained enlightenment. This
narrative[33] is perhaps based on a more solid substratum of fact. The
chronicles connect the event with the desire of the Princess Anulâ to
become a nun. Women could receive ordination only from ordained nuns
and as these were not to be found on the island it was decided to ask
Asoka to send a branch of the sacred tree and also Mahinda's sister
Sanghamittâ, a religieuse of eminence. The mission was successful. A
branch from the Bo-tree was detached, conveyed by Asoka to the coast
with much ceremony and received in Ceylon by Tissa with equal respect.
The princess accompanied it. The Bo-tree was planted in the Meghavana
garden. It may still be seen and attracts pilgrims not only from
Ceylon but from Burma and Siam. Unlike the buildings of Anuradhapura
it has never been entirely neglected and it is clear that it has been
venerated as the Bo-tree from an early period of Sinhalese history.